Syed Omair – Jumuah Khutbah 09082024
AI: Summary ©
The speakers discuss the importance of the heart, tongue, and the use of language in military schemes. They stress the danger of the tongue and its dangerous use of force. The speakers also touch on the importance of speech in shaping behavior and emotions, including actions and intentions. The speakers emphasize the need for forgiveness and guidance on the straight path of forgiveness, and encourage people to use words to create connections and be mindful of their actions.
AI: Summary ©
So,
along a girl,
Oh,
a
shadow, Al, Allah.
Ash hadu, Allah
ILAHA, illall Ash hadu, an Namo ham murder, Sulu
ash Hanu and Namo Hamid ra rasu.
Haya, Salah.
Haya, Salah.
Ah
hayah, ala
hai ya Alam fala,
Ah,
ah,
Shadow Allah I
Kathy, brother, brothers and
sisters, we begin in the
Name of Allah, subhanho wa taala. We ask him to send his mercy and
blessings upon our beloved prophet, Muhammad, sallAllahu,
alayhi, wala Ali, he was Abu Asmaa. We remind first and
foremost, to observe a state of taqwa, a state of consciousness
and awareness and a state of awe and dread of Allah subhanho wa
taala. All at the same time,
we need to remind ourselves to be conscious that Allah subhanahu wa
is aware of our actions, our intentions, our deepest thoughts,
and we need to acknowledge that some of our actions bring us
closer to falling into the pits of jahannam. May Allah subhana
protect us from that and that other actions bring us closer to
entering into the gardens of eternal bliss. May Allah subhanho
wa give us that. And for all of our friends and family and me,
one of the words for an army in Arabic is called a Hamish.
Specifically, it's actually a type of formation of an army. Hamis.
For those of you who maybe know a bit of Arabic, you might recognize
the word Hamsa. It comes from the word Hamsa.
Which means five.
And so the Hamish formation is a formation in which you have a
central body and then four flanks or four battalions surrounding it.
And do you make this pattern so that you can protect what's in the
center?
The Prophet sallallahu, sallam, when he would walk in the streets
of Medina. Sometimes people would observe and say, muhammadun Hamis,
it looks like Muhammad saw him and the Hamish is walking together,
because there'd be people surrounding him on all sides. Some
of the scholars of the inner sciences, the scholars of
teskeyah, they say that actually the human body is also structured
like a Hamish the human body is structured like this formation of
an army, like this five sided battalion.
And they say specifically that the central figure, the commander, so
to speak, is the heart, which is in the center of the body, and
it's surrounded on all its sides by its battalions, by its
soldiers.
So the feet are one battalion of the heart,
and the two arms are two battalions of the heart.
And then in the front, in the lead, where you put your strongest
soldiers. Where you put your strongest forces is our head,
and it contains within it
the three champions, so to speak, of the heart.
And these three champions are what they are, the eyes and the ears
and the tongue.
And specifically in this khutbah, I don't have time to focus on all
of these aspects, but I want to specifically talk about the
tongue.
The tongue is called tarjuman al Kalb. It's the translator of the
heart,
any whatever the heart is feeling, the tongue expresses it, and it
lets it be known to the people around.
If the heart is feeling anger, the tongue will let it be known. If
the heart is feeling happiness, the tongue will let it be known.
So in this army scheme, it has a very important function.
It's like the captain, if you will, or the lieutenant.
And the heart is its commander,
the tongue. However, because of this high position that it has.
It has a lot of responsibility, just like the captain on the
battlefield has a lot of responsibility. The captain can
turn the tide of a skirmish, or they can be the one that loses the
battle, depending on the actions that they make.
Similarly, Imam Ghazali and others mention that the tongue,
although it is the Mahal, it is the place where Allah subhanahu wa
allows us to recite His word. It is the place where we can create
the sounds that emulate the words of Allah subhanahu wa. At the
same time, it's also a place of extreme danger
the tongue can also be very dangerous, and
some of the scholars list as many as 20 major sins, not minor sins,
20 major sins that originate on the tongue alone,
just on the tongue, and
Allah subhanaw taala tells us specifically about some of them.
We know, for example, about backbiting. Where does backbiting
originate? It's from your tongue.
The punishment of backbiting has been made known to us. It's as if
you're eating the flesh of your dead brother.
So the question then becomes,
how do we interact with our tongues? First and foremost, what
do you and I do on a daily basis using our tongues? What should we
do? Where should we be heading and what shouldn't we do?
This great gift of Allah subhanahu wa this great commander that Allah
has given us. What is the appropriate way to use it, and
what should we avoid doing in the few short moments I have, this is
what I want to focus on.
In language
the scholars mention of language, at least they say that Kalam
speech, in order to be considered speech, it has to have certain
elements. So just making a sound, for example, is not considered
speech.
Among the elements of speech is that something.
Has to have fatida. It has to be mufied. It has to tell you
something. It has to give you something.
To the extent that some of them said, if I tell you the sky is
blue, that's not fat either, because you already know that.
Everyone knows that, right? So some of them would not even
consider that speech.
Now, when we look at speech from a grammatical lens, we're looking at
the words and the sentence structure, the syntax, the
morphology.
But when you look at speech from a deeper level, from a psychological
level,
what is the faida
that speech is trying to convey from a psychological
understanding,
what is speech doing?
It is letting people know what your emotions are.
Maybe you have a need, maybe you have a frustration, maybe you want
to express your appreciation. Maybe you want to do this, this,
this, whatever it is, the emotions of the heart, they manifest
through speech.
And sometimes these emotions can be extremely nasty.
We can tell someone, for example, how the villa you can say, I hate
you.
And what is that expressing from the heart? It's expressing this
rage, this hatred.
Speech also, what does it do?
It affects other people, right?
If you're speaking in a room to yourself, it's not really speech,
because you're not talking to anyone. When I'm talking to
someone, that word, that phrase, is having an effect.
Anyone know what the word Kalam is related to? In Arabic, it's
actually related to the word for a wound.
Kalam comes from the word Kalm. Kalm is a wound in your body.
This shows you the power of your words. Have you heard
the expression, sticks and stones can break my bones, but words can
never hurt me.
A more untrue statement has never been said,
literally,
because I know people,
and I'm sure you know people in their 40s and 50s and 60s that
still feel upset and triggered by being bullied when they were kids.
And what will spark that reaction will be a single word,
and you'll have a grown man crying, or a grown woman crying
because of how they were teased when they were young by other
people's words.
Yes, words might not leave a physical impact,
but the psychological impact they leave is like a wound in the body.
I don't
have to explain to any of you growing up in post 911 America.
What that means? I remember being bullied in high school.
I'm sure a lot of you went through that. Hopefully some of our kids
are free from that. But now what's happening in the UK? What's
happening we don't have to even mention what's happening in Gaza
and other
places that has a deep psychological impact. To hear
someone say you're a terrorist, or you're a this, or you're that,
that sticks with you.
It sticks with you longer than a physical wound does.
So when we say something, we have to be aware
that there is an emotion being transferred from my heart to
another person's heart.
It's not just the words that are being heard, but whatever emotion
you are trying to convey,
people will understand that as well.
That's why you can say something really nice,
and another person can understand that to be really mean, and
that can just come down to the way you said it.
You can insult someone very nicely,
but a person will still recognize that.
A person will still catch on that. Oh, they said this offhand
comment. They're trying to make a nice comment, or they seem to be
making a nice comment, but they actually weren't.
Now, in a lot of our khutbahs, we hear about action action. Action
is important. Speech is not don't worry about your words. Worry
about what you do. In fact, in many places, scholars like Imam Al
Ghazali and others, they talk about how important action is,
but speech is actually part of your action. Let's not forget that
the things you say are part of what you do.
And.
They weren't the angels would not be recording every word that you
say,
every word that we say, is written and shown to Allah, Subhanahu wa
and kept in a record.
And on the Day of Judgment, Allah will ask us, did you say this to
so and so? Did you say this to so and so?
So our words will be recorded. They're being recorded even right
now. And along with that, guess what's being recorded,
the emotion and the intention behind
them, Allah says, or the Prophet saw some tells us that Allah does
not look at your outward form. He looks at the inner he looks at the
intention behind it,
behind everything that you're doing.
So speech can elevate you.
The Prophet sawsam said in a hadith that the most beloved
action to Allah is instilling happiness into a person's heart.
Speech can elevate you to do the greatest of deeds.
Speech can also degrade you to the lowest of the low. Who are the
munafiqun of Mecca of Medina? Rather, who are they? They're
people who said something and did something else. Their actions did
not conform to
their speech. I
want to share a few narrations
that I think will impact or drive this point home, because I don't
want to talk too much about it. I think everyone gets this idea, but
it's good to be reminded every now and then, we are sometimes as an
ummah, and I'm sorry to say this, we're very loose with our words.
We're very loose with what we say. We don't often think or care about
the impact that our words have on other people.
We don't often care, and in fact, we sometimes go to the extent to
make other people feel bad,
purposefully,
they're causing a wound in someone. The next time you have a
thought, maybe I should say this, maybe I should say that, ask
yourself a question, Would I like someone to wound me? Would I like
another person to stab me?
Because that's the effect of what your words are going to do to
their heart over long term.
Now there's a narration mentioned by Imam Al Ghazali in his
about a man who lived among the Bani Israel.
This man, what did he used to do?
He used to use his speech
to cause people to feel miserable in their religion
and specifically towards Allah subhanho taala. This man used to
use his words to make people lose hope in Allah. And
it's mentioned that when he died and
he went to Allah, Subhanahu, WA, what do you think Allah said to
him?
Allah said, You caused my servants to despair in me. Today, I will
make you despair.
Enter the fire.
There's nothing else recorded about what this man used to do,
except that he used to use his words to cause despair in people
and forget the dunya. He used to make people despair in the akhirah
and in Allah,
just for that,
just for that, Allah said, what enter the fire.
On the other hand, one of the very famous early linguistic scholars
of Islam is a man named sibawa
sibay was a Persian. He came to the city of Kufa to learn Arabic.
You know what happened to him? As a student, he was so bad at
Arabic, he was driven out of his halakah, driven out of the Majesty
because people used to mock him and laugh at him.
He became one of the leading linguists of all time,
he authored a book called Al Kitab, the book by sibaeh, which
is the first major document on the Arabic language in a systematized
format.
Someone saw sibaway after his death.
This is a common tradition, by the way, if you know this, many of our
scholars, when they pass,
people see them in their dreams after death. So someone saw Siba
Wei, and they asked him,
What happened to you? Like, where'd you end up? What's going
on?
Siba Wei said, Rahul Allah,
I've been given.
Jannah.
He said, why?
What was the thing
that caused you to enter Jannah? What was the thing that Allah
Subhanallah loved so much that he caused you to enter Jannah?
He said, You know what?
It's something I said, more specifically, it was actually
something he wrote in his book,
one statement that he said pleased Allah subhanahu wa so much that he
entered him to Jannah. He said in his book, The most definite of all
definite words in the Arabic language is the word Allah,
that statement, that's a grammatical point, I'm sure,
something going over most people's heads. And what is the definite?
What does that mean? Just that statement pleased Allah so much
that he entered him into Jannah,
because you told people the most definite thing is my name.
Imagine,
if you take that into perspective,
that one statement could be the means for you entering Jannah
or entering Jahannam,
then we really need to step back for a second and reflect on who we
are, how we use our tongues. What do we do?
The expression is, what loose lips. What do they do? Sink ships.
It's very true, except in this case, loose lips. What could they
do? It could cause someone to despair.
Loose Lips could cause someone to leave Islam. Loose Lips could
cause someone to take their own life.
Do you want that in your record? Do
you want to be the person that is dragged by this person in front of
Allah on the day of judgment, and said, he said something to me,
ya rab, he said something to me, or she said something to me, that
made me lose hope in you. Do you
want to be in that position?
Does any of us want to be in that position? We really need to
control this,
this commander that Allah has given us.
It needs to be controlled. It needs to be tempered, and we need
to realize the weight that this tongue alone carries
We ask Allah for forgiveness. Ask Allah to guide us. Abu asmaato,
Mustafa, Allah, Allah, stop for Allah. A
Alhamdulillah. Mean wa salatu, salaam, when I say damala,
Muhammad, wala Ali, he
was a lot of Allah. I
want to end with one last story,
and this is probably my favorite
narration
of all the narrations and all the tales of the Sira. This is the
story I love the most.
In Madina, there used to be a man
from the desert
who used to come and visit the Prophet sallallahu alayhi salam.
His name was Zahir.
Zahir as described as rajulun damim. He was a little disfigured.
He was not what you would call, you know, a 10 out of 10.
He had something in his body, something that made him feel
ashamed of himself, we know, and I'll show you in the narration, we
know that he felt self conscious about himself. He felt maybe a bit
ashamed.
But this was a man who rasool Allah saw Salim loved.
Whenever Zahid used to come to Medina. He used to bring gifts to
the Prophet SAW. And
the Prophet SAW, some said, Zahir is our Bedouin,
and we are His, his people.
Zahir is our Bedouin. When he comes, we honor him. And
Rasulullah saw some used to give him supplies so that he could take
back to the desert.
So this man disfigured as he was, in whatever condition that he was,
Allah knows best,
one day,
he is selling his goods in the market.
And all of us.
In. He feels someone grab him from behind.
He's what's going on? Who is this? Let me go.
He turns and he looks, and he sees it's rasulallah.
And he actually pushes his back further into him. He embraces him
further
and as a joke. Yes, the Prophet saw some used to tell jokes as a
joke. Rasulim said,
Who would buy the servant of Mine?
Who wants to buy the servant? What do
you think? Zahir does?
Zahir gets upset.
He feels self conscious.
He says, ya rasulallah,
you won't get a good price for me,
I'm not worth that much.
The Prophet saw some says, rather,
O Sahir,
in the sight of Allah, you are most precious. I people
look at that.
How rasool Allah SWT used to use his words
to build people,
to make people love themselves,
to make people feel valued,
not what we do
when we use our words to curse people,
when we use our words to humiliate others,
when we backbite,
when we wait for
the first opportunity we get. We spread news about other people,
embarrassing news this that says we have no filters.
Think about that. Do you want to be in that situation on the Day of
Judgment?
Or do you want someone like Zahir
RadiAllahu
to come and say to Allah, Ya, Allah, this person, they saved my
life.
They made me love myself.
They made me value myself.
Who do you want to be?
Ask yourself deep down, who do you want to be? What type of person do
you want to be?
Your words, whether you know them, whether you know it or not, they
affect people. So be careful
and be aware of the effects that you're having, be aware of the
wounds that you're causing, and try your best to be a person who
builds someone up using the words, not a person who destroys others.
We ask Allah for forgiveness. We ask Allah to guide us on the
straight path. We ask Allah to heal all of our family members and
friends who are sick. We ask Allah to give mercy upon all of our
family members and friends who have passed away. May I ask Allah
to protect our community? May ask Allah to protect their brothers
and sisters in ghaza, in Philistine, in Sudan, everywhere
around the world, our brothers and sisters who are being attacked in
the UK right now, anywhere where anyone is in tribulation, Muslim
or non Muslim, anyone who is oppressed, may Allah relieve that
oppression. May Allah bring justice to the oppressors. May
Allah allow us to be the standard bearers, the messengers of the
Messenger of Allah, sallAllahu sallam, may we bring Islam into
every home in this land. May Allah empower us and teach us the noble
ways of his beloved messenger, salallahu, alayhi wa sallam, may
we use our words to build people and not to destroy people in Allah
Muhammad, Ali Muhammad, Salat, Allah Ibrahima, wala Ali Ibrahim o
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will let them Allah, Abu Asmaa, Alhamdulillah, Allah, Akbar,
Allah, Akbar, Allah, Akbar, Allah,
Akbar, Ash hadu, Allah, ILAHA.
Allah,
ah, brothers and
sisters, could you please make room if you can
try to fill in the gaps so that people outside can find room in a
mug.
Still, God, strain your lines. Fill in the gaps. We silence your
phones.
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